John 7:2–5

Followeth the second part of the Chapter, wherein Christ refuseth to go up in his brethrens company to the feast of Tabernacles. Their desire is contained in these verses, to which Christ returnes his answer in the following purpose. In these verses consider, 1. The occasion which induced them to make this proposition, (which also points at the time of his continuance in Galilee) verse 2. Namely, that the feast of Tabernacles was now approaching; which was one of their three yearly solemnities, Levit. 23.34. wherein (beside other performances, common to it with other feasts) they went out of their houses and dwelt in booths made of boughs of trees: Not onely to be a type of Christs Incarnation and dwelling in our flesh, but to keep them in remembrance of their preservation in tents in the wildernesse, before they came to the promised land. 2. Their desire, that he would depart hence, and go up to Judea, and shew himself to the world: The meaning whereof is not, that they would be rid of him, or cast him in his enemies hands, but they could not endure that their kinsman should lurk in so base a place, and not go to Judea, where he might get more credit, and wherein they thought to share. And therefore they desire that he would go up with them to this solemne feast, and so Christ himself expounds their desire, verse 8. and so was the custome, that kinsmen went up together to these feasts, Luke 2.44. 3. The motives they use to induce him to hearken to their desire, are two; In one of them, verse 3. they pretend respect to the disciples which he had gathered in Judea (chap. 3 22, 26. and 4.1.) who, as they insinuate and pretend, were sleighted and exposed to tentations, through his long absence, and these miracles he wrought in corners might contribute much to strengthen them. In the other, verse 4. they discover more of their ambitious intentions; They think it unhandsome for a man of so eminent gifts to lurk in corners, nor can they understand what could be his aime, if it were not to rise and become eminent by his gifts; and therefore would have him casting himself where he might get best opportunity of being taken notice of. 4. John records the true ground of this carnal motion in them, ver. 5. They were but yet in nature, and did conceive carnally of him, and sought onely to make advantage by their relation to him, and to advance their own carnal ends and designes. And this makes it clear, that (as his brethren were not any other children born by Mary, but his kinsmen, called brethren, after the manner of the Hebrews; so) they who made this motion were not any of his kinsmen whom he called to be Apostles; for, they were already converted and chosen, chap. 6.70. but some others.

From verse 2. Learn, 1. The hard and incertaine lots of Gods people will, in due time, have a good issue, and matter of praise; for, so is held out in their keeping the feast of Tabernacles, in remembrance of the issue of their wandring. And it is a lively embleme of the sweet issue that shall be of the godlies wandring, when they shall enter out of the wildernesse of this world into their heavenly Canaan. 2. Albeit we are ready to forget our troubles, and the mercies wherewith they have been sweetened, when they are past and over; Yet it is Gods will they should be remembred, with thankfulnesse, and sobriety, and with readinesse to follow God, when ever he calls to new troubles: So much also is imported in their yearly observation of this feast, wherein they were not onely thankfully to remember the mercy, but by their going out of their houses, and dwelling in booths, and that at the time of gathering in their fruits, and when their barnes were full (for that was the time of this feast, Exod. 23.16. Deut. 16.13.) they were to testifie that present mercies had not made them forget former trials; that they would use them soberly, and were ready yet to leave all at his call, who had guided them so well in former trials. 3. Albeit praises be due to God, in all ages, in thankful remembrance of his mercies; yet the way of testifying thereof by solemne feasts, is Jewish, and not to be continued under the Gospel; Therefore, is it called (as formerly) the Jewes feast.

From ver. 3, 4. Learn, 1. Carnal men, when they have the occasion of spiritual publike solemnities and ordinances, do not minde the tight end, or Gods honour in going about them, Nor do they make conscience of spiritual preparation, that they may profit by them, but all their care is how to attaine their own carnal ends, particularly, of vain-glory, in and by them; for, when this feast was at hand, verse 2. all the preparation of these men for it, was to get Christ with them, that they might come to credit by him at it. 2. Christs carnal friends and followers do follow him onely for their own ends, and in expectation of carnal respect and glory by him; for, such was their scope in this desire. 3. It is high presumption in creatures, to presume to prescribe to Christ what to do, or when to do it; And particularly, to employ him so to order his matters as may most advance their carnal ends, and bring them in esteeme; for, it was not simply a fault to wish him in Judea, for he went afterward, verse 10. nor yet to desire he should be known to the world, seeing it was his end in coming, to shine as the light of the world; But it was their fault to carve out and prescribe to him when to depart, and to be so impudent, as to desire that his manifestations might be made subservient to their vain-glorious and carnal designes. 4. Men, when they are prosecuting their carnal and ambitious ends, will not want spiritual and plausible pretexts, wherewith to mask them; for, so much appears in their first reason, go into Judea, that thy disciples also may see the works that thou doest; wherein they seeme to be so taken up with thoughts of the publike good of his followers, as they dare indirectly chalenge him for sleighting them so long. It is indeed a truth, that Christ will have a care of such as give up their names to him, where ever they are, that they faint not for want of necessary encouragement. But they failed in propounding this, in That they made it but a mask to their carnal ends, (as indeed God looks not onely to desires, but to the end and scope of the desirerers;) That they could think to learn him how to respect his people, or guide them better then he did; That they tied his encouraging of his followers to his bodily presence and miracles, whereas he was God, to support them in his bodily absence; and, That they think it a fault he should withdraw his visible presence, even from his disciples, when he is called of God to shun imminent dangers. 5. Carnal and unrenewed men do make it their onely aime, to become great by any gifts and endowments they have received; And they are so ignorant of another way, that they measure, even the most godly, by their own dispositions, and do count them but silly, who do not thirst after glory and respect; Therefore say they, for, no man doth any thing in secret, and he himself seeketh to be known openly; Whereby they do not meane so much, that he rubbed upon himself, by lurking in corners as a deceiver, and not coming to view, as an honest man should do; But their carnal disposition thought it impossible, that a man could be gifted as he was, and not thirst after reputation in the world, and therefore, supposing that this was Christs aime also, they wonder he was so silly, and did not prosecute his ends more vigorously. 6. Men of eminent gifts are exposed to very great danger, if they want sincerity; having (beside their own hearts, that can tell them too well what they are) many carnal friends, who may be Satans instruments, to suggest unto them tentations, to be puffed up with conceit, and to carnal courses and aimes; for, here Christ was tried with it, though the Prince of the world found nothing in him. 7. Such as are carnal and ambitious hunters after vain-glory, do care nothing what they are or do in secret, but all their thought is about what is open and publike, and how to frequent publike conventions, and make shews, that they may be taken notice of; for, so much appears in their counsel, If thou do (or since thou doest) these things, shew thy selfe to the world.

From verse 5. Learn, 1. The grace of God doth not go by blood or natural acquaintance, but by free gift; for, they are his brethren, and yet that proves not their grace, neither did his brethren beleeve in him, more then the Capernaites; and therefore they are in as little account with him. And herein Christs example is ground of comfort to them who have, and are oft-times put to trials by gracelesse friends; Though afterward we finde a change, Acts 1.14. 2. The truth of the grace of God in men, will appear, especially, in their taking up Christ by faith, as he hath revealed himself, and in their closing with, and embracing of him, out of the sense of their great need; for, this is the evidence of their want of grace, they did not beleeve in him; that is, they did not take up what he was, nor close with him. 3. When men are ambitious, and hunt after vain-glory, and when they dare presume to teach Christ his duty, it is an evidence of a graceless condition, at least in so far; Therefore, it is given as a reason of their former presumption and ambition; for neither did his brethren beleeve in him.